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The King Pravāhana Jaivali addresses Uddalaka and Shvetaketu sayin, "you are the first one among the Brahmans to receive this knowledge, until now it was known only to Kshatriyas" and explains the essence of the BrahmaVidya of which the Pancha Agni (5 types of Fire) is a part of.  The five fires according to this vidya are symbolized as follows:  

The King Pravāhana Jaivali addresses Uddalaka and Shvetaketu sayin, "you are the first one among the Brahmans to receive this knowledge, until now it was known only to Kshatriyas" and explains the essence of the BrahmaVidya of which the Pancha Agni (5 types of Fire) is a part of.  The five fires according to this vidya are symbolized as follows:  

* [[द्युलोक|द्युलोक || dyulok]]: here the द्युलोक || World is the [[अग्नि|अग्नि || Agni]] (fire), [[आदित्य|आदित्य || aditya]] (one of Surya's twelve names) is the firewood, his Light rays are smoke in the fire, the Day is the flame, the Chandra or Moon is the embers, Nakshatra or Stars are the sparks and in that fire the [[देवता|देवता || devata]] offer faith as oblation and perform the यज्ञ || Yagna. This is how the first level of creation, [[सोम|सोम || Soma]] is born.  Here the activity of the celestial region is compared to यज्ञ || Yagna. This level comprehends the connection of the physical world to the higher regions, where Surya, Chandra, Nakshtra are a part of the natural phenomenon of the visible world.  The first oblation is the universal vibration in the celestial heaven.

# [[द्युलोक|द्युलोक || dyulok]]: here the द्युलोक || World is the [[अग्नि|अग्नि || Agni]] (fire), [[आदित्य|आदित्य || aditya]] (one of Surya's twelve names) is the firewood, his Light rays are smoke in the fire, the Day is the flame, the Chandra or Moon is the embers, Nakshatra or Stars are the sparks and in that fire the [[देवता|देवता || devata]] offer faith as oblation and perform the यज्ञ || Yagna. This is how the first level of creation, [[सोम|सोम || Soma]] is born.  Here the activity of the celestial region is compared to यज्ञ || Yagna. This level comprehends the connection of the physical world to the higher regions, where Surya, Chandra, Nakshtra are a part of the natural phenomenon of the visible world.  The first oblation is the universal vibration in the celestial heaven.

 

# [[पर्जन्य|पर्जन्य || parjanya]]: here the पर्जन्य || Parjanya (the water bearing cloud) is the Fire, fueled by वायु || Vaayu (Wind) which is wood, Clouds are the smoke, Lightning is the Flame, Thunder is the embers, the rumbling of the clouds is the spark of the fire. The just-created [[सोम|सोम || Soma]] at the first level is offered by the देवता as oblation to [[पर्जन्य|पर्जन्य || parjanya]]. That born during the second stage of creation is Rain.  Here the descent to the intermediate stage between the physical world and the celestial realms is exquisitely connected through the world of parjanya or the clouds. Thus, rain falls by the activity of the higher celestial beings.  Clouds as comprehended by the Great Poet Kalidasa in Meghadoota is a combination or sannipaata of धमू ज्योतिःसलिलमरुतां सन्निपातः क्व मघेः (verse 5). The second oblation is the reverberation of the universal vibration felt in the upper atmospheric regions.

* [[पर्जन्य|पर्जन्य || parjanya]]: here the पर्जन्य || Parjanya (the water bearing cloud) is the Fire, fueled by वायु || Vaayu (Wind) which is wood, Clouds are the smoke, Lightning is the Flame, Thunder is the embers, the rumbling of the clouds is the spark of the fire. The just-created [[सोम|सोम || Soma]] at the first level is offered by the देवता as oblation to [[पर्जन्य|पर्जन्य || parjanya]]. That born during the second stage of creation is Rain.  Here the descent to the intermediate stage between the physical world and the celestial realms is exquisitely connected through the world of parjanya or the clouds. Thus, rain falls by the activity of the higher celestial beings.  Clouds as comprehended by the Great Poet Kalidasa in Meghadoota is a combination or sannipaata of धमू ज्योतिःसलिलमरुतां सन्निपातः क्व मघेः (verse 5). The second oblation is the reverberation of the universal vibration felt in the upper atmospheric regions.  

# [[पृथ्वी|पृथ्वी || prithvi]] (Earth): In the पृथ्वी || prithvi fire, संवत्सर || Samvatsaram (One year) is the firewood,  the Sky is smoke, Nights are the flame, the Quarters or Directions are the embers, the उपदिशा || Upadisha (sub-directions) are the sparks. The देवता || devatas offer Rain, created at the second stage as oblation into पृथ्वी || prithvi. And from this fire, अन्न || Anna (all that is consumable, related to the sensorial level) is born.  Here, the sadhaka or seeker comprehends the descent to the earth, which is the sacrificial fire, into which the essence of time goes in as samidha or fuel. The third oblation is the reverberation at a much grosser level of the world.

 

# [[पुरुष|पुरुष || purusha]]: In the fire called पुरुष || purusha (Man), वाक् || Vak (power of speech) is the firewood, प्राण || Prana is smoke, the Tongue is the flame, the Eyes are embers, the Ears are the sparks. In the पुरुषाग्नि || purushagni (personified fire), the Devas offer अन्ना || anna (a grain) as the fourth oblation and from this appears वीर्य || Virya (semen). Here, the sadhaka comprehends the descent to the Man himself, who is involved in the entire activity and by consuming the food energises himself and produces virility. Thus at the fourth oblation the vibration of the higher celestial level has moved to the level of the individual man.

* [[पृथ्वी|पृथ्वी || prithvi]] (Earth): In the पृथ्वी || prithvi fire, संवत्सर || Samvatsaram (One year) is the firewood,  the Sky is smoke, Nights are the flame, the Quarters or Directions are the embers, the उपदिशा || Upadisha (sub-directions) are the sparks. The देवता || devatas offer Rain, created at the second stage as oblation into पृथ्वी || prithvi. And from this fire, अन्न || Anna (all that is consumable, related to the sensorial level) is born.  Here, the sadhaka or seeker comprehends the descent to the earth, which is the sacrificial fire, into which the essence of time goes in as samidha or fuel. The third oblation is the reverberation at a much grosser level of the world.  

# [[स्त्री|स्त्री || stri]] (Woman). Into this fire called स्त्री || Stri, देवता || devatas offer the वीर्य || virya (semen) of the पुरुष || purusha as oblation. In this fire, अाप || Aapa (here denotes वीर्या || viryaa) is transformed into the masculine form and power of speech. This is the final stage and the Creation born of this fire Prana stays within the womb of the woman for nine or ten months, and after birth is encompassed by जरायु || Jarayu (old age) until its life span. Before departing to परलोक || paraloka, it returns to the same source that it was created from, i.e. अग्नि || Agni. By the interconnection, combination and harmonious adjustment of subtle and gross structures across these five stages of manifestation, birth takes place. This is applicable to any form of birth that happens, be it living beings of all creation or events at inorganic levels such as the formation of waves.

 

* [[पुरुष|पुरुष || purusha]]: In the fire called पुरुष || purusha (Man), वाक् || Vak (power of speech) is the firewood, प्राण || Prana is smoke, the Tongue is the flame, the Eyes are embers, the Ears are the sparks. In the पुरुषाग्नि || purushagni (personified fire), the Devas offer अन्ना || anna (a grain) as the fourth oblation and from this appears वीर्य || Virya (semen). Here, the sadhaka comprehends the descent to the Man himself, who is involved in the entire activity and by consuming the food energises himself and produces virility. Thus at the fourth oblation the vibration of the higher celestial level has moved to the level of the individual man.  

 

* [[स्त्री|स्त्री || stri]] (Woman). Into this fire called स्त्री || Stri, देवता || devatas offer the वीर्य || virya (semen) of the पुरुष || purusha as oblation. In this fire, अाप || Aapa (here denotes वीर्या || viryaa) is transformed into the masculine form and power of speech. This is the final stage and the Creation born of this fire Prana stays within the womb of the woman for nine or ten months, and after birth is encompassed by जरायु || Jarayu (old age) until its life span. Before departing to परलोक || paraloka, it returns to the same source that it was created from, i.e. अग्नि || Agni. By the interconnection, combination and harmonious adjustment of subtle and gross structures across these five stages of manifestation, birth takes place. This is applicable to any form of birth that happens, be it living beings of all creation or events at inorganic levels such as the formation of waves.

The activity of procreation (or of manifestation of any object) begins with the birth of the child (or with the production of an atom or molecule) whom the cosmos produces and not parents alone, then the child’s presence is felt everywhere mainly because the universe is intimately inter-connected. The [[Shastra|शस्त्र || Śāstras]] teach that the macrocosm is in the microcosm; each manifestation is the quintessence of every particle of [[Prakṛti|प्रकृति || Prakrti]], and that Prakrti on its own accord takes care of each manifestation or birth and withdraws those manifestations as a part of the operation of the universal laws. This is the philosophical background of this vidyā which deals all events of manifestation not merely as the birth of a human child alone, and which vidyā is the contemplation of the mind in perceiving the reality that is transcendent to the visible parts of the inner sacrifice.

The activity of procreation (or of manifestation of any object) begins with the birth of the child (or with the production of an atom or molecule) whom the cosmos produces and not parents alone, then the child’s presence is felt everywhere mainly because the universe is intimately inter-connected. The [[Shastra|शस्त्र || Śāstras]] teach that the macrocosm is in the microcosm; each manifestation is the quintessence of every particle of [[Prakṛti|प्रकृति || Prakrti]], and that Prakrti on its own accord takes care of each manifestation or birth and withdraws those manifestations as a part of the operation of the universal laws. This is the philosophical background of this vidyā which deals all events of manifestation not merely as the birth of a human child alone, and which vidyā is the contemplation of the mind in perceiving the reality that is transcendent to the visible parts of the inner sacrifice.